《靈寶領教濟度金書》Vol. 278

This passage is from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation), which records several Daoist talismans (fulu) and their corresponding deity manifestations used for redeeming deceased souls. These talismans primarily serve to resolve grievances, relieve suffering, and assist souls in ascending to heaven.

The first is the "Lingbao Talisman for Summoning Twenty-Four Types of Violent Deaths," used to redeem souls who died due to unresolved enmity. The talisman invokes Yin Zhao (courtesy name Xizhong), a powerful general from the Northern Dipper’s Lingji Bureau, described as eight feet tall, wearing a knotted headscarf (a type of traditional headgear), and resembling a Zhifu (a Daoist guardian deity). The talisman’s purpose is to guide the deceased to forsake evil, embrace virtue, dissolve karmic entanglements, and ascend to heaven.

The second is the "Talisman for Resolving Unresolved Grievances," overseen by the Great Deity Zhang Chaodu (courtesy name Ziyong). This deity, also eight feet tall, wears a black embroidered robe, wields an axe in his right hand and a talisman in his left, descending on black clouds. His role is to retrieve souls from the underworld, redeeming them from suffering and releasing them from hell’s torment.

The third is the "Talisman for Resolving Karmic Enmity," governed by the Great Deity Lei Xu (courtesy name Zixia). He wears a red headscarf and a yellow embroidered robe, holding a talisman in his left hand and a sword in his right, also descending on black clouds. This talisman is used to dissolve grudges between the deceased and their former adversaries.

The fourth is the "Talisman for Severing Karmic Entanglements Across Lifetimes," overseen by the Great Deity Zhou Yicong (courtesy name Yunxiang). He dons a blue headscarf and black robes, gripping a talisman in his left hand and a sword in his right, descending on black clouds. This talisman breaks the cycle of accumulated grievances spanning multiple lifetimes.

Lastly, the "Talisman for Redeeming Servants and Untimely Deaths" is governed by the Great Deity Lu Yu (courtesy name Deran). It specifically aids souls who died as servants or met untimely ends.

Each talisman concludes with the phrase "Jiji rulüling" (immediately in accordance with the statutes), a common Daoist incantation indicating immediate efficacy. The descriptions of deities and talismans in this scripture reflect Daoist teachings on salvation, emphasizing the resolution of grievances and liberation of souls.

This scripture describes the appearances and corresponding talismans of several Daoist deities used for delivering souls under different circumstances of untimely death.

First is the Great Spirit Wu Xuan (courtesy name Ziyu), standing eight feet tall with a red headscarf and green robe, wielding an axe in his left hand and a halberd in his right, treading upon dark clouds. His talismans deliver souls who died violent deaths, resolve grievances, and help spirits escape the underworld.

Next are the two deities Liu Hui (Chenshan) and Tong Jinguang (Boqing). Liu Hui can sever corpse-qi, part waters and ward off evil; Tong Jinguang traverses heaven and sea to pursue lost souls. Both stand eight feet tall - Tong wears a blue embroidered headscarf and red embroidered robe, holding a talisman in his left hand and an axe in his right. Their talismans save drowned souls, aiding their reincarnation.

The Great Spirit Zhou Chengde (Daolong) specializes in rescuing souls imprisoned in the underworld courts. Also eight feet tall with red headscarf and robe, he holds a talisman in his left hand and spear in his right. His talismans dissolve the karmic debts of hell-bound souls, allowing them to eliminate karma through virtuous thoughts.

The Great Spirit Sun Chao (Mingfu) oversees the immortal registers of the Southern Palace (the Daoist celestial bureau governing life and death), delivering cultivators who failed to achieve immortality. Clad in purple robes with a fish-tail dagger at his waist, he rides a dragon while holding ritual talismans (fulu). His talismans destroy hell's iron prisons, helping practitioners' souls return to immortalhood.

Finally, the Great Spirit Yang Fu (Gongwen) specifically delivers deceased monks and Daoist priests. Wearing a traditional headwrap (futou) and black embroidered robe, he subdues demonic obstacles, guiding practitioners back to the true Dao.

Each deity has corresponding "urgently urgent as commanded" incantations - a standard Daoist talismanic phrase indicating immediate efficacy. These talismans are used in various deliverance rituals, summoning specific deities to rescue souls according to their particular circumstances of death.

This passage describes the talismanic invocations (Fulu) and divine generals summoned by the Lingbao tradition of Daoism during rituals for the salvation of lost souls. It focuses on the appearances and functions of several specialized deities responsible for retrieving wandering spirits and resolving karmic entanglements.

The text first depicts the formidable appearances of these divine generals: Han Jin (styled Baozhong), Lü Matong (styled Wenbao), and Ma Ming (styled Yan), each standing eight feet tall. They wear blue-red embroidered headscarves and three-colored robes of azure, black, and green, wielding axes, swords, and halberds while descending on dark clouds. They are accompanied by attendants like the "Whole Body General" and "Head-Restoring General."

These deities specialize in retrieving souls who died untimely deaths—victims of legal punishments, violent accidents, or banditry. The accompanying incantation (Chifu zhou) conveys that the authentic Lingbao talismans descend into the underworld to release souls burdened by unresolved grievances and karmic debts, enabling their deliverance to Zhuling (the Daoist purgatory for soul refinement) or the Southern Capital (a celestial paradise). There, these spirits regain complete form and achieve liberation.

The text further introduces specialized generals:

• Xu Yanming (styled Xinzhong): Responsible for dispelling confusion and gathering scattered Qi. He wears an iron helmet and armor beneath a crimson embroidered robe, with a fish-tailed sword at his waist.
• Jin Lian (styled Lianzhi): Skilled in spiritual communication and soul retrieval, clad in black headscarves and white embroidered robes, bearing a sword while riding clouds.
• Jin Yao (styled Xianming): As the "Great Demon-Subduing Deity," he traverses clouds and mist, specializing in exorcising temple hauntings and searching for lost souls.

Each incantation concludes with the urgent command "Swiftly, in accordance with the statutes!" (jiji rulü ling), a standard Daoist formula indicating immediate divine enforcement. The entire ritual aims to harness these generals' power to absolve karmic obstacles for wronged or violently deceased souls, refining and delivering them to salvation.

This passage describes several soul-summoning talismans (fulu) from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, designed to deliver souls of the deceased who died under different circumstances. Each talisman features specific deity manifestations and commanding incantations.

The first is the "Summoning Ten Thousand Spirits" talisman, executed by the Great Spirit Song Xian (courtesy name Zizhen). This deity stands eight feet tall, wearing a three-colored headscarf (blue, yellow, and black) and a tri-colored embroidered robe (green, yellow, and white). Wielding swords and halberds while riding clouds with a torch, the incantation commands lost souls to return immediately. Temple deities hiding these souls will be escorted to Fengdu (the Daoist underworld), while the souls themselves undergo purification and rebirth at Zhuling (the Daoist realm for refining souls).

Next comes the talisman for souls killed by tigers or wolves, administered by three Great Spirits: Yan Kong (Qingxiang), Song Qi (Hanxin), and Sun Yi (Gongming). These deities can seal mountain forests, expel wild beasts, and guide souls back. Among them, Sun Yi stands on dark clouds holding iron chains and weapons. The incantation demands the opening of the underworld path to liberate souls from suffering, elevating them to Zhuling for refinement.

The third talisman addresses souls lost in water or fire disasters, performed by the Great Spirit Ye Quan (Shengzhi). Clad in black robes with blue sleeves, he holds a talisman in his left hand and a seal in his right. The incantation aims to rescue these wounded souls, restoring their form and spirit (xing-shen), freeing them from underworld torment, and ultimately enabling ascension.

Finally, the talisman for deceased officials in office is overseen by three Great Spirits: Huang Shu (Huanfu), Hu Ming (Zhixian), and Ding Xuan (Tongzhi). These deities manage the registers of life and death, capable of resolving karmic entanglements, severing earthly roots (connections to the mortal world), and facilitating transcendence.

All incantations conclude with "urgently as the law commands" (jiji rulüling), emphasizing immediate execution. Collectively, these talismans demonstrate Daoist religious practices of categorically delivering souls through specific rituals and divine power, tailored to different causes of death.

This scripture describes the forms and incantations of several Daoist deities who deliver souls from purgatory. First are the Great Gods Niu Geng (courtesy name Wenzhong) and Gao Qian (courtesy name Shengchang), standing eight feet tall with five-colored headscarves and azure robes, holding golden tablets inscribed with Fulu (talismans and registers). Niu Geng grasps a talisman in his left hand and a sword in his right, descending upon black clouds. Their incantation invokes the command of the Supreme Dao Ancestor, using jade-seal spiritual verses to deliver souls, open the gates of hell, and refine trapped spirits for celestial ascent.

Next follows an incantation for fallen warriors. Six Great Gods—Yuan De (Zhongzhi), Zhang Jian (Mingyuan), Lu Du (Xiweng), Xu Fu (Yuanying), Qiao Xun (Zhiyuan), and Li Yue (Jiansheng)—each wield divine weapons while riding black clouds to fulfill their mission. Their spell harnesses the power of the Great White Golden Star (Venus) and the Supreme Unity Deity to illuminate battlefield spirits, liberating them from the underworld, resolving enmities, and guiding them collectively to the immortal realm.

The third section presents an incantation for starved souls. The Great God Zhao Ning (courtesy name Kangshu) holds a talisman in his left hand and a sword in his right. His spell bestows jade-seal sacred texts upon the deceased, freeing them from the hungry ghost realm, restoring flesh to bones, and ultimately refining them for heavenly ascent.

Finally, there is a curse-breaking incantation. The Great God Zhao Ziyu (courtesy name Mingtong) wears a three-tiered crown and embroidered robes, wielding a sword and talisman. His spell, titled "Imperial Edict of the Five Poles," transmits commands to Mount Fengdu, directing the Five Sacred Peaks' divine officers to sever karmic entanglements and dispel calamities.

Each incantation concludes with the urgent refrain "Swiftly, as by divine decree," emphasizing immediate execution of the celestial mandate. The scripture reveals the complete liturgy of Daoist soul salvation, summoning specialized divine generals and employing Fulu incantations to deliver various types of wandering souls.

This scripture documents the Lingbao tradition's talismans (Fulu) and rituals for delivering souls who died unnatural deaths. It contains six distinct talismans corresponding to different causes of death:

For souls who died by hanging, the celestial general Song Zhao (styled Jianzhi) is invoked. This eight-foot-tall deity wears a yellow embroidered headscarf and blue embroidered robe, wielding a talisman and sword. The incantation explains that the soul descended to the underworld through self-strangulation, and through this talisman's power, grievances will be resolved for heavenly ascent.

Victims of homicide fall under the jurisdiction of General Liang Gao (styled Jifu), who wears a three-tiered crown and blue embroidered garments. The talisman proclaims the Jade Emperor's decree to resolve karmic vendettas, release the soul from vengeful attachments, purify karmic obstructions, and facilitate transcendence.

Drowning victims are attended by Water God Liu Niejie (styled Gongchao). The incantation summons river deities to retrieve submerged souls from watery depths.

Those who perished from epidemics (ancient term "zhu") are served jointly by Generals Qu Weixian and Zhu Biwen, clad in crimson embroidered robes wielding halberds. Their talisman severs pestilential contagions, recalls wandering souls, and enables them to abandon negative karma for celestial flight.

Suicide by poisoning is governed by General Liu Qi (styled Yuanfu) in vermilion robes bearing a sword. The talisman executes the Jade Pure Celestial Worthy's (Yuqing Tianzun) command to deliver suffering souls from the underworld to the Scarlet Palace (Zhuling Gong), a Daoist purgatorial realm.

The section on maternal mortality ("death in childbirth") is unfortunately missing from extant texts, though the pattern suggests a dedicated general and talisman would have addressed such cases.

Each talisman concludes with the standard Daoist imperative "urgently, urgently, in accordance with the statutes and ordinances" (jiji rulü ling), marking immediate enforcement. These rituals reflect Daoism's specialized approach to untimely deaths, recognizing their unique karmic burdens requiring divine intervention to resolve grievances and enable posthumous liberation.

This scripture passage depicts a Lingbao School Daoist ritual for the salvation of lost souls, featuring several deities and talismanic incantations.

The great deities responsible for redeeming the souls are vividly portrayed: Wang Zhizhong wields a sword, Lu Mao has eyes blazing like fire, Hu Jingneng summons thunder and lightning, Xu Li is stern and upright, Zhou Ke excels in purification, Li Yi can restore physical forms, and Feng Dao resolves grievances. They all wear blue-and-red embroidered headscarves and multicolored embroidered robes, holding various ritual implements (swords, bows and arrows, ropes, etc.), riding on black clouds as they descend to the Lake of Blood (a Daoist term for the realm where female souls gather) to carry out their salvation mission.

Following this are two crucial talismanic incantations. The first roughly conveys: The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) bestows a sacred register to redeem the souls of those who died in childbirth, liberating them from the suffering of eternal darkness, erasing accumulated karmic debts, and ultimately refining them into immortals. The second incantation beseeches the Heavenly Emperor to manifest divine power, using true Qi (vital energy) to dissolve grievances in the underworld, summoning the Great Deity of Birth Supervision (a deity overseeing childbirth) and celestial healers to restore the lost souls.

Lastly, the text mentions the first of thirty-six types of talismans used by the "Universal Salvation Court of the Nine Heavens" (a Daoist institution for soul redemption)—specifically designed to save souls who died from lightning strikes. It also describes two divine figures: the Vast Dharma Perfected Being (Guangfa Zhenren) Lu Ping, wearing the Supreme Mystery Crown and a five-colored feathered robe while holding the Jade Emperor’s decree seal, and the Soul-Summoning General (Huanhun Jiangjun) Li Yuanji, clad in armor and battle boots, wielding a Seven-Star Sword. Both form specific hand-seals (the Jade Purity Seal and the Mao Script) to channel their spiritual power.

Note: The "Lake of Blood" refers to the Daoist conception of the gathering place for female souls who died in childbirth; "hand-seals" are specific finger gestures used in Daoist ritual magic; "Vermilion Mound" (Zhuling) denotes the southern realm of fiery refinement, where Daoists believe souls are purified before ascending as immortals.

This scripture documents five types of talismanic rituals (fulu) used by the Lingbao tradition (one of Daoism's major schools) for the salvation of deceased souls. Each talisman involves specific divine manifestations, hand mudras (ritual gestures), and incantations.

The first is the "Talisman for Pursuing and Redeeming Souls Who Died by Dismemberment." The practitioner faces southeast, clicks the teeth nine times, forms the "Jade Script" hand mudra (a Daoist gesture), inhales red qi from the northwest and exhales it onto the talisman. Visualize the Great Compassionate and Universally Liberating Immortal Qiaohe, clad in a five-colored feathered robe with azure radiance, wearing jade pendants and crimson shoes, holding the Primordial Seal (a Daoist ritual implement) that emits golden light. Also envision General Yingbu who gathers scattered souls, with disheveled hair, a red-marked forehead, dressed in black robes wielding a blade, standing atop a fire-breathing black hound. The incantation is "Om hum hum phat phat."

The second is the "Talisman for Pursuing and Inspecting Souls Who Died under Official Interrogation." The Great Compassionate Savior of Suffering Immortal Sangzhong wears a crimson feathered robe, holding a water vessel in his left hand and a willow branch in his right. Soul-expelling General Yangguang dons phoenix-winged helmet, brocade robe and golden armor, bearing an iron trident. The mantra is "Om hum hum chi yi shen."

The third is the "Talisman for Pursuing Souls Who Died by Hanging or Execution." The Great Benevolent Liberator of the Dead Immortal Luxian wears a yellow feathered robe while holding a salvation banner. Soul-embracing General Liguang wears a phoenix-winged helmet and carries bow and arrows. The longer incantation reads "Om hum hum bo yi liu pi wu yi pu ti di nie."

The fourth is the "Talisman for Pursuing Souls Who Died in Battle." The Immediately Responsive Savior of Suffering Immortal Mubin wears a Seven-Star crown and crimson feathered robe, holding the Primordial Mandate talisman. Soul-managing General Qiankai wears a red turban and scarlet robe while wielding a spear. The chant is "Om hum hum sa hum."

These talismans serve to redeem souls who died under different circumstances, each corresponding to specific divine manifestations, ritual attire and implements, directional mudras, and incantations. The practice requires synchronized visualization and breathing techniques.

This scripture passage records five specific talismans (fulu) and their corresponding divine manifestations from the Daoist Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Numinous Treasure Salvation and Deliverance), each designed for the salvation of souls who died under different circumstances. Every talisman has its unique ritual context and associated divine configurations:

The sixth is for redeeming souls of those who died from miscarriages or abortions. This is overseen by the "Perfected of the Eight Gates of Liberation, Bai Zizhang," who wears a seven-star crown, a robe of crimson clouds and cranes, jade pendants, and holds a celestial document emitting red light. Assisting him is the "General for Gathering Souls and Summoning Hun-Po Spirits, Jin Jun," who wears a red headscarf, black robe, wields a broadsword, and has a dark complexion. The accompanying mantra is "Om hum hum piba."

The seventh is for those killed by tigers, leopards, or wolves. The "Great Compassionate and Universally Transforming Perfected, Xu Dongshen" presides, holding a golden-glowing water vessel. His assisting general, "Soul-Seeking and Po-Spirit Gathering General, Ding Yang," wears a coiled-cloud crown and carries twin swords at his waist. The mantra is "Om hum hum jinba dashi."

The eighth is for souls who perished in fires. The "Compassionate Guide Perfected, Yang Shouguang" holds a water branch that showers sweet dew, while the "Hun-Po Protecting General, Wang Heng" stands atop a yellow serpent spewing flames. The mantra is "Om hum hum jia ye weipo tihe."

The ninth is for drowning victims. The "Compassionate Savior Perfected, Tong Taihe" wields a jade seal radiating red light, and the "Soul-Seeking and Po-Spirit Claiming General, Chen Yan" holds a fire-wheel spouting flames. The longer mantra is "Om hum hum pipi suo shi tou dayi tuopo putihe."

The tenth is for those who died by hanging. The "Boundless Water Deliverance Perfected, Ren Zichang" performs the rite holding a water branch.

These details reveal the rich system of Daoist salvation rituals, where each unnatural death has its designated deities and incantations. The Perfected Beings wear specific ritual attire and wield sacred implements, assisted by guardian generals, employing precise hand-seals (referred to as "pinching certain patterns") and mantras to liberate the deceased. Such rites reflect Daoism's meticulous classification of souls and its corresponding methods of deliverance.

This scripture describes the iconographic features and corresponding mudras (hand seals) of several divine generals and perfected beings (zhenren) in Daoist rituals for the salvation of deceased souls. The content is divided into three main sections.

First, it details the appearances of several generals responsible for soul retrieval: General Zhang Rang has crimson hair and an iron crown, dressed in red robes with black boots while wielding a sword; General Yin Xuan wears silver armor over brocade robes, carrying a golden hammer with iron chains at his waist; General Han Heng dons a martyr's crown, holding an iron tablet while standing atop a white crane; General Hu Xingzong is clad in golden armor and green robes, brandishing a fiery sword; General Tong Chun oversees soul guidance and spirit guardianship. Each general has specific mudras (such as pressing the middle finger or the "unwritten" finger position).

Next are descriptions of several perfected beings: Perfected Being Lu Shouyi wears a star crown and crane-feathered robe, holding a ruyi scepter and a luminous treasure bell; Perfected Being Zheng Dawen is attired in yellow mist crane robes, bearing the Jade Emperor's precious banner; Perfected Being Yu Anchen wears red mist crane robes with a radiant pearl; Perfected Being Che Dacheng is dressed in purple mist crane robes, carrying the Primordial Beginning's sacred banner. Each perfected being employs specific mudras when performing rituals.

The final section presents four talismanic incantations (fulu) for souls who died under different circumstances: the eleventh talisman for those who died by poisoning, the twelfth for those who fell into pits, the thirteenth for victims of fallen trees, and the fourteenth for those crushed by bricks or stones. Each talisman has corresponding Sanskrit-dhāraṇī mantras (such as "Oṃ hūṃ hūṃ susiṣ piliuṭi svāhā") and specific mudra techniques.

This scripture describes the iconographic features, ritual implements, and corresponding incantations of several Daoist Perfected Beings (zhenren) and generals, primarily used for delivering souls who died under various circumstances.

First depicted is the "Perfected Being Who Crosses Souls Over the Dharma Bridge" Wu Jifu. He wears a star crown, azure-hued feathered robes, and vermilion shoes, adorned with jade pendants. Holding the Primordial True Talisman that emits golden light, he specializes in delivering souls of those who died from venomous bites by snakes, dogs, vipers, or scorpions. The corresponding mantra is: "Om hong hong suichu dichi na liu dou he."

Next is the "Great Compassionate Savior from Suffering Perfected Being" Shu Qingming. Crowned with stars and clad in crimson-azure feathered robes with dark shoes, he wears jade pendants while holding prayer beads radiating golden light. His charge is delivering souls crushed to death by cattle or horses. The mantra reads: "Om hong hong posi wumu bo nazha."

Then comes the "Perfected Being Who Extracts Sins from the Nine Darknesses" Sang Dongtian. His star crown accompanies red-feathered crane robes and vermilion shoes, with jade pendants. Holding a water vessel emitting azure light, he delivers souls who perished in prison confinement. The mantra is: "Om hong hong piyi yewei puti niehe."

Lastly, the "Perfected Being Who Eradicates Karmic Obstacles" Zhang Ziran wears a star crown, yellow-feathered crane robes with vermilion shoes, and jade ornaments. Wielding a golden-light-emitting brush, he specializes in delivering souls murdered by bandits. The mantra chants: "Om hong hong wanchi bo liu po."

Each Perfected Being is assisted by distinctive generals: some with red headscarves and black robes wielding golden blades, accompanied by black hounds; others in phoenix-wing helmets with crimson robes and silver armor, brandishing fire-emitting swords; some don blue scarves and crimson robes holding iron tridents; while another appears with disheveled hair, red forehead bands, ruddy bearded face, crimson robes, and a fire bell. Each general employs specific mudras (hand seals) and complementary mantras.

These details illustrate how Daoist soul-deliverance rituals assign different Perfected Beings and mantras according to death causes—using specific ritual implements, vestments, and incantations to guide souls beyond suffering. The system reflects meticulous correspondences between modes of death and soteriological methods in Daoist liturgical practice.

This scripture describes several specialized talismans (fulu) and their corresponding divine manifestations used to deliver souls who died under different circumstances. Each talisman is accompanied by two deities responsible for its execution: a Perfected Being (Zhenren, an accomplished Daoist adept) and a General (a guardian deity carrying out specific tasks).

The nineteenth talisman delivers souls who perished in violent conflicts. Perfected Being Xu Dongsheng, who dispels karmic retribution, wears a star crown and purple mist crane robes, with vermilion shoes and jade pendants. He holds a precious seal emitting golden light. General Yang Zheng, who captures souls, dons a martyr's crown with red hair and red garments, wearing hooked boots and wielding an iron staff. The accompanying incantation reads: "Om hum hum suo dou nie di ba liu he."

The twentieth talisman liberates those who died from throat poisoning. Perfected Being Sun Zhongwen wears a star crown and azure mist crane robes, holding a yellow banner radiating crimson light. General Dan Ding has a red headscarf and brocade robe, gripping an iron hammer while standing atop a flame-spewing red serpent. The mantra chants: "Om hum hum pi ye ji mi da duo wei."

The twenty-first talisman redeems souls claimed by festering wounds. Perfected Being Qian Shouguang holds a Jade Emperor's decree exuding crimson radiance. General Xiang Guang wears a phoenix-winged helmet and silver armor, brandishing a flaming sword. The incantation recites: "Om hum hum po you lie di suo po he."

The twenty-second talisman saves victims of epidemic fevers. Perfected Being Mei Zichang carries a scripture scroll shining with golden light. General Zhang Cheng sports a martyr's crown with yellow hair and scarlet robes, wielding an iron trident while standing over a white cat exhaling black vapor. The chant intones: "Om hum hum pi yi bo di ji li suo he."

The twenty-third talisman delivers those who succumbed to putrid blood and foul odors. Perfected Being Lu Shouji (with unspecified iconography) operates alongside his corresponding General. These talismans all incorporate specific mudras (ritual hand gestures) to be performed during ceremonial application.

This scripture describes the iconographic features and invocation methods of several Daoist deities, primarily used for guiding souls who died under different circumstances. Each deity has specific attire, ritual implements, and hand mudras (finger gestures), accompanied by corresponding incantations.

First is General Feng Yan, the Soul-Seeking and Spirit-Chasing Commander. He wears a silver helmet, red robes, and upturned boots, with a bluish complexion, wielding twin swords while standing atop a black dog spewing fierce flames. To summon him, one forms the mudra by pressing the middle finger's upper segment while bending the fourth finger, chanting the mantra "Om Hong Hong Zha Na Nie Di Ba Liu Chi"—used for guiding souls who died from sudden strokes.

The Soul-Guiding Celestial Master Ye Zixian wears a star crown and crimson celestial robes with vermilion shoes, adorned with jade pendants while holding the Jade Emperor's Soul-Transcending Banner that emits red light. His summoning requires the middle finger's upper segment pressed with the little finger bent. His counterpart, General Lin Na the Soul-Escorting Commander, wears a headwrap with yellow forehead bandana, red robes and upturned boots, armed with bow and arrows, standing upon an eagle exhaling black vapor. His invocation uses the "Chen position" mudra with the mantra "Om Hong Hong Pi Yi Wu Wei Pu Sa He"—for souls deceased from consumptive diseases with bloody vomit.

Celestial Master Chang Yisi of Eternal Night Liberation also wears the star crown and celestial robes, holding the Jade Emperor's official edict. General Huang Shengtian the Soul-Protecting Commander dons a red headscarf and yellow floral robe while wielding a great axe. Their corresponding mantra "Om Hong Hong Po Si Ji" serves those who died from curses.

Celestial Master Yi Guang of Bridge-Crossing Guidance holds red beaded strings, while General Lü Zheng the Soul-Keeping Commander appears with disheveled hair wielding an iron staff. Master Fu Dongbin of Water-Fire Refinement carries water branches. Each deity possesses specific mudras and mantras corresponding to distinct death circumstances in soul-guiding rituals.

These details reflect the meticulous Daoist ritual methodologies—employing precise hand gestures, sacred utterances, and divine iconography—to guide departed souls in salvation ceremonies.

This scripture depicts several divine generals in Daoism responsible for summoning departed souls, along with their corresponding talismanic incantations. First is General Zhang Jiao, who wears a red headscarf, a crimson official robe, and traditional diaodeng boots, wielding twin swords while standing above a black dog exhaling dark Qi. His incantation "Om Hong Hong Yuan Liu Dou He Yao Yi Da Li She" specifically retrieves souls of those who died from gu poison.

Next is General Zhuo Bin, clad in silver helmet and armor with a black brocade robe, brandishing a great saber. His mantra "Om Hong Hong Pi Suo Po He" summons souls taken by malevolent spirits. General Chen Sheng appears with fiery red hair under an iron crown, wearing vermilion robes with golden armor, holding a bronze hammer while a precious sword hangs at his waist. His spell "Om Hong Hong Xi Li Ji Po Sa He" specializes in recalling those who perished from illness during journeys.

General Ni Zhang wears a yellow headscarf and black robe, gripping iron chains, with the incantation "Om Hong Hong Ji Li Pu Ti He Huo Zhi Yi" used for souls departed due to bodily edema. Each general is assisted by perfected beings (Zhenren) like the Perfected of Timely Transformation and Chen Zizhang, Perfected of the Five Phases' Qi formation. These adepts don star-decorated ritual crowns and cloud-patterned crane robes, wielding ritual implements such as sacred banners and talismanic seals while performing mudras (specific finger gestures like pressing particular middle finger joints).

These elements reveal the Daoist ritual system for soul redemption, employing specifically attired divine generals, incantations, and hand seals to retrieve souls based on different causes of death. The mentioned "pressing certain patterns" refers to Daoist mudra techniques (finger seals), which constitute essential components of Daoist ritual magic.

This scripture records the talismanic incantations (Fulu) and ritual details for Daoist salvation of departed souls. It primarily describes the iconographic features, ritual implements, hand seals (mudras), and corresponding soul-summoning incantations of five Perfected Beings (Zhenren) and five Generals.

The five Perfected Beings are:

1. Perfected Being of Universal Compassionate Salvation Hu Guangxian: Wears a star crown, vermilion cloud-patterned crane-feathered robe, red shoes, and jade pendants. Holds a ritual water vessel in his left hand and the Jade Emperor's seal in his right, the seal emitting golden light (forming the Chenwen hand seal with the fifth finger bent).

2. Perfected Being of Great Wisdom and Fixed Light Qiao Zhongying: Adorned with a seven-star crown and azure cloud-patterned crane-feathered robe, holding the Primordial Command Talisman that emits red light (forming the Chenwen hand seal with the fourth finger bent).

3. Perfected Being of Great Mercy for Soul Deliverance Zhang Liguang: Wearing a star crown and purple cloud-patterned crane-feathered robe, holding a command talisman radiating golden light (forming the middle-finger upper seal with the fifth finger bent).

4. Perfected Being of Fire Palace Salvation Guo Pingchang: Donning a star crown and purple-white cloud-patterned crane-feathered robe, holding the Primordial Command Talisman that shines with golden light (forming the Wuwen hand seal with the fourth finger bent).

5. Perfected Being of Water Palace Salvation Lou Lu: Iconographic details unspecified.

The five Generals are:

1. Soul-Summoning General Jin Ming: Wearing a yellow headscarf and Diao Dun boots, wielding an iron trident (forming the Siwen hand seal).

2. Soul-Pursuing General Peng Xing: Adorned with a yellow headscarf, blue robe, and Diao Dun boots, brandishing twin blades (forming the Siwen hand seal).

3. Soul-Hooking General Li Wu: With a blue headscarf, white robe, and Diao Dun boots, holding a flaming sword (forming the Chenwen hand seal).

4. Soul-Guarding General Li Jian: Wearing a black headscarf, crimson robe, and Diao Dun boots, wielding a fiery sword (forming the Siwen hand seal).

5. The fifth General's description is unspecified.

Each section contains special Sanskrit-derived incantations (e.g., "Om Hum Hum Liu Yi Ye Wei Pu Ti He Pu He") used to summon souls who died from various causes, including: those who perished from legal grievances and anguish, those with ruptured lungs or severed intestines, those struck down by sudden violent energy, victims of unexpected calamities, and those who died peacefully from illness.

This deity wears a star-adorned crown (a Daoist ritual headdress), clad in purple mist and crane-patterned robes, with vermilion shoes and jade ornaments hanging from his waist sash. In his hand, he holds a luminous red pearl (forming the "Wuwen" hand seal with the fifth finger bent). This is General Shenyang, responsible for guiding departed souls.

Another deity dons a red headscarf, dressed in azure robes and hooked boots, wielding a long spear (also forming the Wuwen hand seal). The incantation follows with the command: "Om hūm hūm hūm hūm lū hūm hūm zhā hē."

This describes the ritual of "Retrieving the Register of the Deceased's Transgressions," performed by the Great Divinity Ye Ming (courtesy name Ziyan), who oversees the collection of records concerning departed souls' karmic offenses. During visualization practice (neiguan meditation), this eight-foot-tall deity is envisioned holding a talismanic decree, swiftly penetrating the underworld to retrieve the ledger documenting the deceased's karmic misdeeds.

The ritual proclamation states: "The Numinous Treasure's true talisman descends to the netherworld, retrieving karmic records to liberate departed souls. May the register of transgressions be erased, and names recorded in the liberation ledger. May the divine talisman swiftly descend, illuminating the dark realms. By the urgent decree of the Supreme Sovereign's law."

This passage originates from Volume 278 of the Lingbao Lingjiao Jidu Jinshu (Numinous Treasure Salvation Through Golden Texts), describing a Daoist salvation ritual where talismans and visualization invoke divine assistance to retrieve records of the deceased's karmic transgressions, enabling subsequent liberation ceremonies. The Wuwen hand seal mentioned is a specific Daoist mudra technique frequently employed in exorcisms and deity summoning rituals.